-9 


Why 

Community 
Service  ? 


C.  S.  No.  S 


Digitized  by 

the  Internet  Archive 

in  2014 

https://archive.org/details/whycommunityservOOandr 


Why 
Community  Service? 


H.  G.  ANDREWS 


❖ 

Copyright  1019 
By  Community  Service,  Incorporate*! 

* 


Published  bj>  COMMUNITY  SERVICE,  Incorporated 
National  Headquarters:  1  MADISON  AVE.,  NEW  YORK  CITY 


WHY  COMMUNITY  SERVICE? 


It  is  in  their  social  rather  than  their  personal  phases 
that  rest  and  unrest  challenge  attention.  We  say 
"social  unrest,"  but  the  phrase  "social  rest"  does 
not  come  as  trippingly  to  the  tongue.  And  yet  rest 
must  have  its  social  phases. 

The  cultivation  of  friendly  social  relations  is  neces- 
sarily a  rest  time  occupation.  In  the  old  days  when 
the  village  grocery  store,  or  the  village  blacksmith 
shop  was  the  forum  where  neighbor  met  neighbor, 
there  were  disagreements,  but  there  was  likewise  un- 
derstanding of  points  of  view. 

Social  problems  are  problems  of  contact.  What 
men  think  of  each  other  is  largely  a  result  of  contact. 
It  is  easy  to  believe  anything  of  a  man  whose  life  has 
never  touched  yours.  Touch  a  life  in  a  helpful  way 
and  the  result  is  an  addition  to  the  world's  stock  of 
good  will. 

Rest  and  unrest  are  matters  of  concern.  The  con- 
cern is  immediate.  There  may  be  many  ways  of  ar- 
resting unrest,  but  most  certainly  one  way  is  to 
oppose  it  by  throwing  a  barrage  of  good  will  in  its 
path. 

And  good  will  requires  COMMUNITY  as  well  as 
individual  expression. 

The  man  who  makes  no  contribution  to  COM- 
MUNITY good  will  is  not  in  a  position  to  complain 
if  he  is  made  to  suffer  because  of  ill  will. 

Unrest  is  a  world  problem,  but  all  world  problems 
have  their  local  phases.  Because,  after  all,  rest  and 
unrest  are  matters  that  concern  FOLKS. 

*       *  * 

FOLKS — people — constitute  the    constant  social 
factor. 
Institutions     pass — being     instruments  that 
grow,  serve,  decay  and  die.    But  folks  we  have 
always  with  us. 

There  is  no  phase  of  industry  that  is  constant — no 


4 


WHY  COMMUNITY  SERVICE? 


political  system  that  is  not  subject  to  change.  But 
folks — people — remain.  They  constitute  a  river  of  life 
that  bridges  the  eternities. 

And  it  is  what  folks — people — think  of  each  other 
that  determines  the  form  of  our  institutions. 

What  does  the  other  fellow  think  of  you?  How 
does  he  rate  you?  What  is  the  estimate  he  places 
upon  your  work — your  worth? 

What  do  you  think  of  the  other  fellow? 
What  difference? 

Just  the  difference — ultimately — between  civiliza- 
tion and  chaos. 

Misunderstandings,  distrust,  hate  can  destroy  fami- 
lies, wreck  cities,  ruin  nations  and  crumble  a  world. 

Charles  Lamb  once  expressed  very  forcibly  his  hate 
for  a  certain  man,  when  one  of  his  auditors  said: 

"But  I  didn't  know  you  knew  So-and-so." 

To  which  Lamb  replied: 

"Oh,  of  course,  I  don't  know  him.  You  can't  hate 
a  man  when  you  know  him." 

What  people  think  of  each  other  today,  tomorrow, 
the  day  after,  has  become  the  most  important  thing 
in  the  world. 

The  simple,  commonplace,  trite  things  are  always 
important  for  they  always  affect  all  the  people. 

The  social  problems  we  are  worrying  about  seem 
complex,  but  so  simple  are  they  that  if  we  were  all  of 
us  neighbors,  really  truly  neighbors,  the  complexities 
would  largely  vanish. 

This  old  world  is  afflicted  with  social  problems, 
economic  problems  and  a  multitude  of  other  problems 
largely  because  so  many  people  are  so  very  busy  solv- 
ing their  OWN  problems  that  they  have  no  time  in 
which  to  interest  themselves  in  the  problems  of  the 
folks. 


5 


WHY  COMMUNITY  SERVICE? 


Social  self  interest — unrestrained — is  social  suicide. 
For  this  reason — 

The  sort  of  interest  you  take  in  the  other  fellow 
tempers  if  it  does  not  determine  the  sort  of  interest 
the  other  fellow  takes  in  you.  If  your  outlook  is  tinged 
with  hostility  there  is  no  peace.  Where  there  is  no 
peace  there  is  no  security,  and  where  there  is  no  se- 
curity there  is  no  progress.  And  that  is  true  quite 
irrespective  of  material  surface  indications. 

Wherever  the  principles  of  the  Sermon  on  the 
Mount  are  not  practically  applied,  the  Mosaic  law  is 
generally  found  in  full  sway. 

Wherever  the  "do  unto  others  as  you  would  be 
done  by"  rule  does  not  hold,  the  eye  for  an  eye,  tooth 
for  a  tooth,  blow  for  blow,  hate  for  hate,  contempt  for 
contempt  formula  does. 

What  you  think  of  the  other  fellov  and  what  the 
other  fellow  thinks  of  you  is  the  most  important  thing 
in  the  whole  world. 

♦       *  * 

WHY  is  it  so  important  what  you  think  of  the 
other  fellow  and  what  the  other  fellow  thinks 
of  you? 

The  reason  is  so  simple  and  has  been  stated 
so  conclusively  that  every  man  who  is  at  all  concerned 
about  his  social  obligations  should  have  a  copy  of  the 
formula  pasted  in  his  hat : 

"Unless  this  country  is  made  a 
good  place  for  all  of  us  to 
live  in,  it  won't  be  a  good  place 
for  any  of  us  to  live  in." 

Doubtless  even  that  statement  needs  amending. 
Why  limit  benefits  to  our  own  land?  The  whole 
world  must  be  made  a  good  place  for  all  of  us  or  it 
won't  be  a  good  place  for  any  of  us. 


WHY  COMMUNITY  SERVICE? 


There  is  no  longer  any  such  thing  as  social,  economic 
or  political  isolation  for  nations,  communities  or  indi- 
viduals. 

There  was  a  time  when  folks  permitted  themselves 
to  believe  they  were  not  concerned  about  conditions 
in  some  other  part  of  town,  in  some  other  state,  or 
some  other  country. 

They  know  better  now. 

It  is  vastly  important  what  the  other  fellow  thinks, 
how  he  feels.  Because  how  he  thinks  and  feels  deter- 
mines WHAT  HE  DOES. 

*       *  * 

IF  this  world  will  not  be  a  good  place  for  any  of 
us  until  it  is  a  good  place  for  all  of  us  where, 
when  or  how  is  the  problem  to  be  attacked? 
Every  movement — worth  while  or  otherwise — 
is  necessarily  carried  on  by  people  who  do  a  thing 
in  a  place  at  a  particular  time. 

Folks  who  cannot  do  anything  to  establish  the 
SPIRIT  OF  THE  NEIGHBORHOOD  in  their  own 
community  are  not  likely  to  contribute  very  largely 
to  the  task  of  quelling  more  distant  storms. 

The  first  step  in  world  service  is  COMMUNITY 
service.  And  community  service  starts  with  the  in- 
dividual. 

Commonplace !  Certainly. 

When  the  world  is  rocking  only  the  commonplace 
things  count. 

* 

What  people  need  now — what  the  country  needs — is 
a  whole  lot  of  peace-time  service  on  war-time  lines. 

Individual  responsibility  is  the  formula  of  salvation 
in  a  democracy.  America  was  in  the  way  of  forgetting 
that.  Individual  responsibility  was  dozing.  It  has 
awakened. 

The  war  emphasized  a  lot  of  things — none  more 


7 


WHY  COMMUNITY  SERVICE? 


than  the  individual.    When  there  was  need  of  men 
the  World  War  passed  up  and  down  the  land  tapping 
shoulders  and  saying: 
"You,  I  mean." 

And  when  the  World  War  had  made  its  rounds 
among  us,  allotting  its  duties  here  and  there;  thunder- 
ing its  call  to  service,  it  followed  back  upon  its  track 
and  coined  a  name  for  those  who  disregarded  its 
summons. 

It  called  them  SLACKERS. 

Never  since  time  began  was  there  such  a  TAG 
DAY  as  the  World  War  inaugurated  in  this  country 
Nor  were  men  and  women  ever  TAGGED  to  better 
purpose.  INDIVIDUAL  RESPONSIBILITY  was 
hung  upon  them  all. 

And  now  there  is  no  escaping  it.  Cast  it  aside  and 
back  it  comes  to  dog  and  trail  the  steps  of  all  those 
who  were  marked  for  service. 

Individual  responsibility  has  become  the  familiar 
spirit  of  the  millions  and  on  its  own  account 
whispers:  slacker"  into  the  ears  of  those  who  would 
forget    that    PEACE-TIME    SERVICE    IS  A 

*        *  • 

"I^SS  3  law  and  fix  **■"  There  was  a  time  when 
|^that  was  the  formula  for  reform.  Laws  can 
^    curb,  but  it  is  impossible  to  create  an  era  of 

good  will  simply  by  legislative  fiat. 
The  man  "who  sees  red"  is  always  a  cause  for  con- 
cern. The  first  step  in  dealing  with  those  "who  see 
red  is  to  make  certain  there  is  no  red  to  see.  For 
the  ills  that  arise  out  of  social  injustice,  social  justice 
is  the  cure. 

Good  will  is  greatly  to  be  prized.   It  is  something  to 
work  for.  to  plan  for— even  to  sacrifice  for. 


8 


WHY  COMMUNITY  SERVICE? 


But  good  will  must  exist  in  a  Place  at  a  TIME  if 
it  is  to  count  for  anything. 

It  does  not  serve  simply  to  talk  about  good  will. 
No  one  is  fed  if  agricultural  fussers  simply  TALK 
about  growing  wheat. 

Good  will — individual  good  will,  community  good 
will,  national  good  will,  international  good  will,  can 
be  cultivated.  But  without  individual  and  community 
good  will,  what  use  is  there  of  working  in  any  other 
field? 

Any  problem  in  such  a  country  as  ours  can  be 
solved  if  good  will  is  brought  to  the  council  board. 

The  place  to  cultivate  good  will  is  where  it  grows 
naturally — in  the  community,  in  the  neighborhood, 
where  folks  meet  as  folks. 

Good  will  and  ill  will  are  not  sentiments  that 
trickle  down  from  above.  They  come  into  existence 
at  the  foundation  of  the  social  fabric. 

The  man  who  is  satisfied  in  his  community,  whose 
community  life  makes  for  contentment,  is  a  man  who 
is  generally  of  the  belief  there  are  no  governmental 
ills  that  cannot  be  cured — and  he  is  usually  minded 
to  use  his  best  efforts  in  curing  them. 

Enrich  the  community  and  you  enrich  the  world. 
Community  riches  are  counted  in  the  coin  of  service. 

*       *  * 

COME,  let  us  build  a  house,  a  treasure  house,  out 
of  bricks — and  no  mortar.  Why  so  foolish? 
The  thing  cannot  be  done.  The  treasure  house 
would  fall  down. 
But  you  would  build  your  community  with  no  mor- 
tar with  nothing  to  tie  the  structure  together.  How 
futile.  If  the  community  falls  down  you  are  caught 
in  the  fall.  It  does  not  matter  who  you  are — laborer 
or  loiterer — you  are  caught  in  the  fall. 


9 


WHY  COMMUNITY  SERVICE? 


Mutual  interest,  mutual  purposes,  intelligent  good 
will  constitute  the  mortar  that  ties  a  community  to- 
gether. 


We  have  come  quite  a  way  together.  We  have 
agreed,  have  we  not,  to  this  general  purpose? 

Folks — people — constitute  the  constant  social  factor. 

What  you  think  of  the  other  fellow,  and  what  the 
other  fellow  thinks  of  you,  is  vastly  important. 

Unless  this  country  is  made  a  good  place  for  all 
of  us  to  live  in,  it  won't  be  a  good  place  for  any  of 
us  to  live  in. 

All  of  us  have  been  tagged  with  individual  respon- 
sibility, and  we  cannot  get  the  tag  off. 

Good  will  is  a  universal  solvent. 

Good  will  must  have  a  home. 

If  it  cannot  find  an  abiding  place  in  the  community 
it  is  without  habitation. 

Community  service  promotes  good  will. 

Now  another  step: 

But  what  is  Community  Service? 

It  is  the  medium  through  which  the  resi- 
dents of  a  community  get  together  and  really 
become  members  of  that  community  with  a 
consequent  real  interest  in  community  welfare 
prosperity  and  stability. 

•       *  » 

WHEREVER  found,  the  man  who  will  not  work 
or  who  is  given  no  chance  to  work  is  a  dis- 
turbing influence.  In  any  line  of  endeavor,  if 
half  the  force  sits  on  the  fence  and  throws 
monkey  wrenches  into  the  machinery,  there  will  be 
trouble  all  the  time. 


10 


WHY  COMMUNITY  SERVICE? 


Civic  idleness  is  quite  as  much  to  be  feared  as  any 
other  sort.  If  all  the  members  of  a  community  are 
consciously  enlisted  in  the  work  of  community  build- 
ing, the  threat  of  civic  idleness  vanishes. 

Community  builders  become  advocates  and  defend- 
ers of  the  community  they  are  building.  It  is  //<<■ 
man  who  is  made  to  feel  that  he  does  not  belong  who 
is  always  a  center  of  unrest.  It  is  the  civic  idler 
rather  than  the  worker  who  is  the  destructive  knocker. 
Given  work  to  do — constructive  work — and  many  an 
objector  becomes  a  partisan. 

If  you  were  building  a  house  or  running  a  factory, 
how  many  idle  hands  would  you  want  around?  Idlers 
on  the  civic  sidelines,  without  interest  or  stake  in  the 
results  of  civic  endeavor,  are  not  only  a  drag,  but  a 
menace.  And  that  is  equally  true  whether  the  civic 
idler  is  prince  or  pauper. 

If  only  it  were  possible  to  get  everybody  working 
in  the  cause  of  community  building,  which,  after  all, 
is  nation  building,  as  energetically  as  they  will  work 
in  the  cause  of  nation  defending,  what  is  there  that 
could  not  be  done? 

We  have  learned  how  important  it  is  that  every- 
one do  his  bit  of  war  work.  If  we  will  of  our  own 
accord  come  to  an  understanding  of  how  important  it 
is  that  every  one  do  his  bit  of  peace  work  we  may  yet 
escape  learning  our  lesson  in  a  school  that  is  far  too 
stern. 

War  work,  though,  we  must  remember,  called  for 
doing  a  thing  in  a  place  at  a  time. 

Zero  hours  and  the  stretches  of  No  Man's  Land 
may  pass  from  memory  as  they  pass  from  the  current 
vocabulary.  But  fate  unfolds  an  unending  succession 
of  zero  hours.  Every  movement  has  them.  Every 
day  brings  them. 

We  have  the  present  with  its  problems.  The  past 
—the  immediate  past— is  still  too  much  with  us.  We 


11 


WHY  COMMUNITY  SERVICE? 


cannot  gather  its  lesson.  The  future,  what  of  it? 
This  much  we  know.  A  worth  while  present  is  the 
hostage  we  must  give  to  fate  if  we  would  deserve 
well  of  the  future. 

If  Community  Service  can  be  made  to  mean  any- 
thing to  this  generation,  NOW  IS  ITS  ZERO  HOUR. 

The  Community  Service  idea  must  either  go  OVER 
or  GO  UNDER.  . 

To  go  over  effectively  it  must  go  over  nationally. 
Centers  of  discontent  are  centers  of  contagion.  C om- 
munity  work  everywhere  is  of  interest  to  all  of  those 
concerned  about  community  work  anywhere. 

Community  Service  now  is  a  symptom  of  a  desire 
for  better  things.  That  desire  should  not  be  expressed 
in  terms  of  symptoms.  It  should  be  epidemic.  Why, 
indeed,  should  not  good  will  and  helpful  endeavor  be 
catching? 

*       *  * 

COMMUNITY  Service  is  a  movement,  not  an 
institution.     It  purposes  to  utilize  for  peace- 
time purposes  the  qualities  and  the  agencies 
that,  in  the  last  analysis,  made  America  in- 
vincible in  war. 

We  have  seen  how  the  war  discovered  the  indi- 
vidual to  himself.  It  tagged  him  with  his  responsi- 
bilities. But  the  war  likewise  discovered  the  com- 
munity to  itself  and  tagged  it  with  ITS  responsibility. 

It  was  the  organized  community  that  made  the 
draft  a  success,  that  sold  Liberty  Bonds  by  the  bil- 
lion, that  financed  war  relief  agencies,  that  held  trea- 
son, sedition  and  rebellion  in  check.  It  was  the  or- 
ganized community  that  made  food  and  fuel  conser- 
vation facts  instead  of  an  official  fiction. 

It  was  the  organized  community — working  as  War 
Camp  Community  Service — that  made  every  town  a 
home  town  and  a  safe  town  for  the  soldier  and  the 
sailor;  that  made  hospitality  perform  a  ministry  that 


12 


WHY  COMMUNITY  SERVICE? 


heartened  and  strengthened  the  warriors  of  the  nation. 

The  organized  war-time  community  taught  the  value 
of  team  work;  it  crushed  caste  and,  above  all,  it  ini- 
tiated all  of  the  members  of  the  community  into  the 
Fellowship  of  Those  Who  Serve. 

* 

The  war-time  community  founded  its  judgments  on 
the  basis  of  present  performance.  Men  were  stripped 
of  all  the  insignia  of  the  old  order.  All  the  members 
of  the  community  met  face  to  face  and  eye  to  eye. 
And  meeting  face  to  face  and  eye  to  eye,  people  be- 
came folks.  And  the  folks  found  out  they  were 
neighbors. 

*       *  * 

LET  them  deny  as  they  may,  in  every  worth  while 
man  or  woman  there  survives  the  spirit  of  the 
spelling  bee,  the  straw  ride,  the  barn  dance,  the 
husking  bee,  the  neighboorhood  basket  picnic, 
an  old  home  week  in  the  old  home  town. 

Take  all  that  and  add  to  it  a  spirit  of  fairness,  a 
spirit  of  helpfulness,  a  spirit  of  understanding,  and  a 
pity  that  is  too  wise  to  express  itself  only  in  charity — 
and  you  have  the  constituent  elements  of  Community 
Service. 

Community  Service  provides  the  opportunity  for 
people  to  meet  as  folks—as  neighbors  representing 
no  one  but  themselves — and  the  ideas  they  cherish 
most. 

You  can't  kill  the  neighborhood  idea.  You  can 
either  use  or  misuse  it.  You  can  harness  it  to  a  load 
or  permit  it  to  run  light.  During  recent  years  a  great 
many  cities  have  cried  out  stridently  to  the  world, 
"watch  us  grow."  Growth  requires  more  than  watch- 
ing.   A  field  that  is  simply  watched  grows  grain 


13 


WHY  COMMUNITY  SERVICE? 


amid  the  weeds — more  weeds  than  grain.  There  are 
weeds  that  cities  grow.  Do  you  know  the  Who  Cares 
weed? 

Danny  Deever  faced  Sergeant  Mulvane. 
"You're  drunk,"  said  the  sergeant. 
"Who  cares?"  said  Danny. 
"You're  a  dirty  bum,"  accused  the  sergeant. 
"Who  cares?"  said  Danny. 

"You're  a  disgrace  to  the  mother  that  bore  you," 
roared  the  sergeant. 

"She's  dead.  What  the  hell.  Who  cares  "Nobody," 
said  Danny. 

"You're  a  blasted  liar.    I  care,"  said  the  sergeant. 

Danny  looked  at  the  sergeant;  the  sergeant  looked 
at  Danny.    Their  eyes  held  level. 

"I'll  get  a  job,"  said  Danny.  "Staring  at  the  likes 
of  you  is  hard  on  sore  eyes;  or  'tis  a  speck  I  have  in 
my  eye." 

"And  'tis  tears  I  have  in  my  heart  for  the  likes  of 
you,"  said  the  sergeant. 

Sergeant  Mulvane  was  "folks"  to  Danny  Deever. 

*       *  • 

SO  much  for  Community  Service  in  general.  What 
in  particular?  War  Camp  Community  Service 
operates  in  604  American  Communities.  A  bit 
of  help  now  and  those  604  American  communities 
place  their  organizations  on  a  permanent,  self-sustain- 
ing basis.  Given  expert  leadership,  competent  direc- 
tion and  those  communities  pass  in  a  brief  period 
beyond  the  stage  where  they  need  assistance  from  a 
national  budget. 

In  fifty  industrial  centers  Community  Service  is  now 
a  stabilizing  force.  Community  Service  is  not  a 
theory;  it  is  a  fact.  It  has  become  a  positive  factor 
in  reconstruction. 


14 


WHY  COMMUNITY  SERVICE? 


The  towering  advantage  of  Community  Service  is 
belon*  ^  movement  to  which  everybody  can 

The  community  is  the  composite  man,  the  com- 
posite woman,  the  composite  child. 

Community  Service,  while  manifold  in  its  details 
is  simplicity  itself  as  far  as  principle  is  concerned. 

This  is  the  formula: 

Define  the  normal  social  needs  of  the  individual. 
Having  done  that,  you  have  the  normal  social  needs 
of  the  community. 

Or,  to  state  it  the  other  way  around.  All  of  the 
duties  the  community  owes  to  the  individual  the  in- 
dividual owes  to  the  community. 

Education  is  an  individual  need. 

Education  is  a  community  need  in  order  that  the 
community  may  find  itself,  may  come  to  know  itself. 

Education  of  the  individual,  among  other  things,  de- 
velops the  sense  of  individual  responsibility. 

Communities  have  their  responsibilities  as  commu- 
nities. 

The  individual  has  need  of  recreation.  And  so  has 
the  community.  Recreation  may  be  a  part  of  the  life 
of  every  individual  without  its  being  a  part  of  the  life 
of  the  community. 

Just  as  the  Nation  and  the  State  have  a  real  exist- 
ence, so  the  Community  has  a  real  existence  with  a 
soul  and  personality  of  its  own. 

The  individual  has  need  of  employment  in  order 
that  he  may  consciously  serve  his  own  interests. 

The  community  needs  something  to  do  as  a  com- 
munity— it  must  have  material  interests  and  promote 
them  if  it  is  to  be  healthy  and  normal. 

Last  of  all,  the  individual  has  need  of  altruistic  en- 
deavor. He  must  have  more  than  a  selfish  interest 
if  he  is  to  be  of  real  use  to  himself  or  anyone  else. 

The  same  rule  applies  in  the  case  of  the  community. 


15 


WHY  COMMUNITY  SERVICE? 


The  selfish  community,  the  wholly  self-seeking  com- 
munity, scores  a  flat  failure.  More  than  that,  it  is  a 
menace. 

•       *  • 

BUT  what  meaning  has  this  for  the  worker,  for 
the  employer;  for  the  man  with  money  and  for 
the  man  without  a  cent;  for  the  man  who  has 
been  swept  off  his  feet,  and  for  the  man  who  has 
gained  a  firm  toehold? 

The  more  people  there  are  who  enjoy  educational 
advantages  throughout  their  lives;  who  have  con- 
genial employment;  who  have  opportunities  for  recrea- 
tion; who  are  eager  to  help  the  other  fellow;  who  rec- 
ognize their  social  obligations  and  are  home  building 
and  home  loving,  the  better  it  is  for  the  world  in 
general. 

The  more  communities  there  are  that  enjoy  educa- 
tional advantages,  that  have  homes,  that  have  oppor- 
tunities for  recreation,  that  are  engaged  in  congenial 
employment,  that  recognize  their  social  obligations, 
the  better  it  is  for  the  world  in  general. 

The  first  step  in  Community  Service  is  likewise  the 
first  step  in  Citizenship. 

It  is  Americanization. 

Through  the  home  and  the  school  we  Americanize 
the  children  born  in  real  American  homes.  The  raw 
material  in  an  American  baby  is  not  a  great  deal  dif- 
ferent from  the  raw  material  in  the  baby  born  in  any 
other  land — whatever  American  parents  may  hold  to 
the  contrary. 

Boy  and  girl  babies  become  American  patriots  only 
as  a  result  of  an  intensive  training  over  quite  a  period 
of  years.  Because  this  training  is  so  largely  uncon- 
scious upon  the  part  of  the  instructors,  its  value  is 
frequently  overlooked. 

It  does  not  matter  in  the  least  how  a  potential 


16 


WHY  COMMUNITY  SERVICE? 


citizen  gets  into  this  country,  the  first  job  on  hand  is 
to  make  him — or  her — an  American. 

Community  Service  promotes  Americanization,  first 
of  all,  by  making  it  possible  for  the  alien  to  cease 
being  alien.  He  can  BELONG.  How  long  would 
the  American  boy  remain  an  American  if  he  were 
treated  as  a  STRANGER — if  every  one  took  it  for 
granted  that  he  did  not  belong — did  not  even  want 
to  belong. 

Community  Service,  being  essentially  an  American 
movement,  recognizes  the  value  of  the  HOME.  It 
builds  one  for  itself — establishing  the  COMMUNITY 
CENTER.  * 

With  a  COMMUNITY  HOME  established,  mem- 
bers of  the  community  automatically  become  members 
of  the  COMMUNITY  FAMILY.  Folks  have  a  place 
in  which  they  can  meet  as  folks.  In  the  community 
center — the  community  household — it  is  very  easy  for 
men  and  women  to  cease  being  employers  and  em- 
ployes and  become  folks. 

At  the  community  center  there  is,  first  of  all,  the 
Americanizing  influence  of  the  entire  household.  It 
comes  naturally  about  that  classes  can  be  established 
under  conditions  that  minister  to  interest.  All  the 
members  of  the  household  become  anxious  to  qualify. 

Community  Service,  once  established  in  a  com- 
munity home,  could  not  if  it  tried  confine  its  teaching 
activities  to  the  "Three  R's."  It  of  necessity  teaches 
the  art  of  living. 

Community  Service,  however,  would  differ  in  no 
material  respect  from  a  night  school  for  adults  if  it 
stopped  with  formal  classes. 

Community  Service  compels  the  community  to  study 
itself.  Consciously  and  unconsciously  the  elements  in 
the  community  study  each  other,  and  even  though 
they  do  not  adopt  the  other's  view,  they  come  more 
and  more  to  understand  that  view.    And,  quite  as 


17 


WHY  COMMUNITY  SERVICE? 


the  most  natural  thing  in  the  world,  they  become  more 
and  more  anxious  to  deserve  the  other's  respect. 

The  publicity  of  the  Community  Center  may  not 
be  exactly  pitiless.  But  there  are  few  men  bold  enough 
to  attempt  to  use  Community  Service  as  a  means  of 
advancing  petty  selfish  aims.  Community  Service  puts 
men  and  women  upon  their  honor  as  far  as  their  com- 
munity relations  are  concerned. 

And  Community  Service  in  America  must  neces- 
sarily be  American.  It  follows  that  in  many  commu- 
nities the  immigrant  himself  voluntarily  solves  his 
own  Americanization  problem. 

Community  Service  is  essentially  American.  It 
opens  up  educational  advantages  to  the  individual  as 
an  individual  and  to  the  community  as  a  community. 

So  much  for  education.  There  will  be  many  pon- 
derous books  written  in  this  connection. 

It  was  a  begrimed  coal  digging  Pennsylvania  miner 
who  stated  the  case  for  education.  A  Slav,  this  miner, 
ignorant  of  learning.  He  had  money — three  thousand 
dollars  in  the  bank,  and  he  took  counsel  with  his  wife 
regarding  the  future  of  their  son. 

"The  money,"  said  the  father,  "I  put  it  in  his  hand 
and  he  lose  it,  maybe.  Put  it  in  his  head,  he  got  it. 
eh?    Stanie  goes  to  school." 

*       *  * 

MEN  are  products  of  their  leisure  time.  Your 
jv/l    leisure  time  makes  or  breaks  you,"  one  social 
I  W  1   philosopher  has  observed.    A  half  truth,  for 
leisure    time    never    broke    anyone  who 
hadn 't  any. 

The  by-products  of  fatigue,  superinduced  by  labor 
unrelieved  by  recreation,  are  hate,  lawlessness  and 
despair.  The  by-products  of  recreation  undirected, 
unregulated  and  furtive  are  vice,  degeneration  and 
helplessness. 

If  the  individual  does  not  have  opportunities  for 


18 


WHY  COMMUNITY  SERVICE? 


recreation  at  hand,  he  creates  them,  nor  is  he  always 
particular  in  the  selection  of  his  materials. 

Recreation  has  come  to  stay.  It  is  going  to  be  an 
established  factor  in  the  lives  of  an  ever  increasing 
number  of  our  people.  Therefore  recreation  must  be 
universally  accorded  social  sanction  and  made  a  part 
of  Community  Service. 

Recreation  would  have  been  at  home  among  the 
crew  that  raised  the  tower  of  Babel  because  it  can 
talk  in  any  language.  It  therefore  deserves  a  place 
as  chief  of  staff  in  the  Americanization  forces. 

In  order  to  get  the  recreation  phase  of  Community 
Service  by  the  tail  and  swing  it,  it  is  necessary  to  dig 
back  in  memory — if  you  were  fortunate  enough  to 
have  lived  in  the  country  at  some  time  or  other — and 
summon  up  the  spirit  of  the  departed  spelling  schools, 
literary  societies,  straw  rides,  husking  bees,  neighbor- 
hood basket  picnics  and  old  home  weeks. 

If  you  cannot  do  that — or  something  like  it — go 
your  way.  You  don't  like  folks  and  folks  don't  like  you. 

The  man  who  does  not  love  to  see  children  at  play 
and  who  does  not  understand,  sympathize  with  and 
JOIN  the  grown-ups  in  their  rest  time  recreations,  is 
a  menace  to  himself  and  a  disturbing  influence  in  the 
industrial  world.  Even  grasping  greedy  selfishness — 
if  it  has  a  gleam  of  intelligence — recognizes  the  value 
of  play  time. 

"See  the  lamb  skip,"  said  the  boy  to  the  farmer. 

"That's  all  right,  sonny,"  said  the  farmer,  "if  the 
lamb  did  no  skipping  it  would  grow  no  wool." 

* 

Recreation  is  frequently  interpreted  in  terms  of 
apparatus.  Apparatus  is  opportunity.  But  the  spirit, 
when  it  is  present,  will  find  its  apparatus.  It  is  pos- 
sible to  dance  upon  the  street  if  the  police — the  Com- 
munity— will  but  rope  it  off.  But  concerted  move- 
ment is  required.    People  must  meet  in  a  place  at  a 


19 


WHY  COMMUNITY  SERVICE? 


time  if  they  arc  to  meet  at  all.  One  must  likewise 
rest  in  a  place  at  a  time  if  one  rests.  Recreation  must 
have  its  definite  phases.  War  Camp  Community 
Service  did  not  talk  recreation  to  the  enlisted  men  in 
general  terms.  It  handed  them  a  list  of  clubs  that 
were  OPEN  and  equipped.  The  soldiers  used  the 
clubs.  They  acquired  the  club  habit.  The  social 
facilities  enjoyed  by  the  few  were  opened  up  to  the 
many.   And  it  all  paid — paid  rich  dividends  in  morale. 

Community  Service  does  not  represent  an  attempt 
to  abolish  the  private  club.  But  it  does  hope  to  make 
the  instinct  that  makes  the  private  club  a  possibility, 
a  community  asset. 

Community  Service  jolts  people  out  of  their  little 
private  grooves,  and  sets  them  rolling  upon  new 
courses  that  multiply  their  contacts. 

* 

Community  Service  comes  into  being  automatically 
in  times  of  stress.  Start  an  epidemic,  let  loose  a  flood, 
launch  a  war  or  burn  up  the  town  and  every  one  sud- 
denly finds  out  that  all  the  people  they  never  knew 
and  never  cared  to  know  were  neighbors — folks  with 
homes,  and  babies,  with  hearts  and  flaming  souls, 
folks  who  could  weep  with  you,  stand  back  to  back 
with  you  and  fight  to  the  death. 

Place  a  girl  you  never  knew  and  never  heard  of 
on  the  top  floor  of  a  burning  building  for  just  five 
minutes,  and  a  city  will  hold  its  breath,  men  will  cry 
out  and  women  will  weep.  Singe  that  girl  with  the 
slow  smouldering  fires  of  loneliness  burning  through 
the  years,  wreck  her  and  ruin  her  by  a  life  time  of 
social  neglect,  and  who  cares. 

Do  you?  u 

There  is  more  to  life  than  keeping  a  tryst  with 
death  when  duty  calls.  The  zero  hours  of  service 
never  end. 


20 


WHY  COMMUNITY  SERVICE? 


"They  shan't  get  you — they  shan't  get  you,"  shrilled 
the  boy  in  the  Argonne,  as  he  stood  at  bay  over  the 
fallen  and  wounded  body  of  his  buddy,  fighting  like 
a  maniac  the  advance  of  a  detachment  of  the  foe  that 
was  bayoneting  the  dying.  And  the  angels  at  the 
Portals,  as  they  opened  wide  the  doors,  smiled.  Roll 
back  the  years  and  they  were  foes,  those  two — em- 
ployer and  employe. 

Send  them  to  keep  a  tryst  with  death  and  people 
are  glorious,  glorious. 

It  is  life  that  is  so  hard  to  live. 

There  is  many  a  man,  vastly  interested  in  a  League 
of  Nations,  who  would  hesitate  to  stage  one  in  his 
home  town.  Chester  did  not  hesitate.  It  did  not  have 
to.  That  Pennsylvania  town  knows  what  it  means  to 
give  Community  Service  a  home — to  do  a  thing — in  a 
place  at  a  time.  Representatives  of  nine  different  peo- 
ples took  part  in  Chester's  League  of  Nations  pageant. 
Community  Service  organized  the  ceremony.  The 
representatives  of  the  nations  gathered  in  their 
halls  or  churches  and  marched  to  the  rallying 
place.  On  the  stage  stood  "Chester."  At  her  right 
stood  Governor  Sproul,  at  her  left  Chester's  mayor. 
One  by  one  the  nations  gathered.  One  by  one  they 
pledged  loyalty.  And  then  the  governor  of  Penn- 
sylvania, using  the  pledges  as  his  text,  talked  of 
Americanism. 

A  thing  in  a  place  at  a  time.  Chester  has  that 
lesson  well.  Dramatics  appeal  to  the  foreign  groups 
in  that  city.  Given  a  meeting  place — given  the  op- 
portunity and  the  nec.essary  machinery,  and  the  Ital- 
ians of  that  city  have  organized  a  dramatic  club  that 
is  a  contribution  to  community  life. 

At  one  entertainment  a  little  girl  sang  a  song,  "I 
Am  the  Only  Little  Girl  That  Chester  Doesn't 
Know."  That  was  not  so.  She  wasn't ;  but  suppose 
she  was. 


21 


WHY  COMMUNITY  SERVICE? 


Chester  is  finding  out  it  is  true  that  the  interest 
you  take  in  the  other  fellow  tempers,  if  it  does  not 
determine,  the  interest  the  other  fellow  takes  in  you 
Chester  is  getting  acquainted  with  the  representatives 
of  the  34  nationalities  that  are  within  its  gates.  Ches- 
ter is  getting  very  much  interested  in  itself  as  a  com- 
munity that  can  RENDER  SERVICE. 

*       *  * 

EDUCATION,  recreation,  employment  that  serves 
a    proper    self   interest;   altruistic  endeavor. 
That  formula  comes  very  near  stating  the  terms 
of  a  rounded  life  for  the  individual.   We  agreed, 
did  we  not,  that  the  more  nearly  the  formula  for  the 
individual  and  the  community  coincided  the  better 
it  was  for  both? 

Education  for  the  community  and  recreation  for  the 
community — upon  which  books  could  be  written  and 
upon  which  books  will  be  written — have  been  consid- 
ered in  principle. 

What  of  employment  as  a  community  problem?  To 
start  with  the  obvious,  it  is  the  business  of  the  com- 
munity to  combat  unemployment.  Community  Serv- 
ice is  a  natural  employment  clearing  house.  Com- 
munity Service  can  minister  to  individual  needs.  But 
that  is  only  part  of  the  field. 

Community  Service  is  a  virile  force  because  the 
mere  fact  of  its  existence  in  a  community  compels 
self  study.  Communities  in  which  the  paved  street 
is  the  exception,  in  which  there  are  multitudes  of  dirty 
alleys,  in  which  the  shack  rather  than  the  home  is  the 
rule — communities  in  which  the  DYING  CONDI- 
TIONS are  simply  magnificent,  but  the  LIVING 
CONDITIONS  past  expression,  cannot  long  conceal 
those  facts  from  themselves  once  they  begin  con- 
sciously to  study  their  own  problems. 


22 


WHY  COMMUNITY  SERVICE? 


As  soon  as  a  community  begins  to  get  the  com- 
munity idea,  somebody  starts  to  clean  up.  Just  as  the 
individual — once  he  gets  started  right — begins  fixing 
the  fence  around  his  home,  tidying  up  the  yard,  paint- 
ing the  house,  growing  a  few  flowers,  so  the  com- 
munity, once  it  is  started  right,  begins  adding  paved 
streets,  parks,  play-places — all  the  modern  conveni- 
ences and  necessities. 

If  all  the  municipalities  in  the  United  States  were 
to  begin  setting  their  municipal  houses  in  order,  if 
they  were  all  to  begin  practicing  good  municipal 
housekeeping  there  would  be  employment  enough  for 
this  generation. 

While  it  is  a  by-product,  the  Community  Urge  To- 
ward Better  Things  attends  upon  the  footsteps  of 
Community  Service.  It  is  impossible  to  get  people 
talking  about  themselves  and  interested  critically  in 
their  own  affairs  without  promoting  progress. 

The  community  that  gets  it  in  its  head  to  clean 
up,  reaches  the  individual,  while  the  individual  who 
gets  it  in  his  head  to  clean  up  reaches  the  community. 

Community  Service,  whether  consciously  designed 
toward  that  end  or  not,  promotes  material  prosperity. 

* 

There  remains  for  consideration  the  value  and  place 
in  the  life  of  the  individual  and  the  life  of  the  com- 
munity of  altruistic  endeavor.  Books  could  be  writ- 
ten about  that  and  undoubtedly  will  be  written. 

Why  not  concede  the  point? 

9         •  • 

irs-iHE  men,  women  or  children  who  are  made  to  feel 
the  community  has  no  concern  about  them  have 
M    little  concern  about  the  community.  In  order 
to  build  a  community,  to  maintain  it,  there  must 
be  some  bond  of  mutual  interest.    There  is  no  insti- 


23 


WHY  COMMUNITY  SERVICE? 


tution  that  can  fill  the  gap  because  there  is  no  insti- 
tution that  is  all-inclusive  as  far  as  the  community 
is  concerned. 

Community  Service  means  community  interest. 

The  demand  for  community  service  did  not  come 
into  being  with  the  war.  Nor  did  the  war  create  the 
need.  The  war  served  to  emphasize  the  weak  spot 
in  our  organization  scheme — the  community;  with 
the  result  that  the  organized  community  became  a  fact. 

Community  Service  is  already  established  on  a  per- 
manent basis  in  many  localities.  But  Community 
Service,  to  be  effective  as  a  reconstruction  force,  must 
be  national  in  its  scope.  Once  again  we  recur  to  the 
opening  formula: 

"Unless  this  country  is  made  a  good 
place  for  all  of  us  to  live  in,  it  won't  be 
a  good  place  for  any  of  us  to  live  in." 

Community  Service  is  not  an  agency  designed  to 
direct  local  affairs.  Its  part  is  to  stimulate  and  lead — 
to  give  a  national  sweep  to  the  community  organiza- 
tion movement. 

Much  valuable  time  and  much  money  will  be  saved 
if  the  communities  of  this  nation  receive  assistance 
in  organizing  along  right  lines. 

Experienced  organizers  working  under  national  di- 
rection are  available.  A  comparatively  small  fund 
used  nationally  will  provide  the  direction  and  the  foun- 
dation for  hundreds  of  funds  used  locally. 

Community  Service  must  not  be  casual  if  it  is  to 
be  effective.  It  cannot  flourish  long  simply  as  an 
experiment.  If  the  movement  is  to  carry,  if  it  is  to 
have  sweep,  community  must  touch  shoulder  with 
community. 

Community  Service  is  not  designed  as  a  substitute 
for  any  legitimate  need  of  any  portion  of  any  com- 


24 


WHY  COMMUNITY  SERVICE? 


munity.  It  takes  nothing  from  the  few,  while  it  opens 
up  to  the  many  opportunities  for  a  richer,  more  com- 
plete life.  //  capitalizes  the  community  neighborly 
spirit.  It  is  the  cement  that  binds  every  form  of  Com- 
munity Service  into  a  solid  foundation  upon  which  to 
build  better  places  in  which  to  live  and  work. 


IF  Community  Service  were  to  disappear,  what  would 
take  its  place?    Several  million  rather  energetic 
young  Americans  have  become  accustomed  to  it 
The  enlisted  man  found  himself  at  home  wherever 
he  went.    He  will  miss  that  sort  of  thing  even  when 
he  is  months  back  in  the  civilian  establishment. 

During  the  war,  the  enlisted  man  was  not  the  only 
stranger  in  strange  places.  There  was  many  a  civilian 
who  saw  the  home  welcome  for  the  soldier  and  who 
wished  that  there  were  such  a  welcome  for  him  And 
there  should  be.  There  are  strangers  who  need  hos- 
pitality in  every  city  all  the  time.  And  the  cities 
should  be  organized  to  give  it. 

Then,  too,  there  were  the  war  workers.  There  was 
Community  Service  for  them.  There  were  centers  of 
hospitality,  clubs,  clean  entertainment  made  to  order 
for  them.    They  would  miss  that  sort  of  thing. 

The  Federal  Government  understands  that,  because 
when  the  war  ended— or  rather  when  the  armistice 
was  declared— the  War  Labor  Policies  Board  of  the 
United  States  Department  of  Labor  suggested  that 
War  Camp  Community  Service  continue  as  War 
Workers  Community  Service  in  fifty  industrial  cen- 
ters. In  one  single  State— Pennsylvania— War  Work- 
ers were  asked  to  establish  themselves  in  Bethlehem 
Bristol,  Chester,  Erie,  Philadelphia,  Pittsburg,  Har- 
nsburg,  Scranton  and  the  Pennsylvania  coal  fields 


2S 


WHY  COMMUNITY  SERVICE? 


Wherever  there  were  government  contracts  pending, 
Community  Service  was  desired. 

The  Federal  Government,  by  its  official  action,  has 
given  very  direct  recognition  to  the  value  of  good 
will,  the  value — economic  and  social — of  contentment. 
It  is  a  curious  fact  that  the  average  man  of  affairs  is 
always  greatly  impressed  with  the  ability  of  the  aver- 
age malcontent  to  stir  up  a  row — to  create  bad  feeling. 
But  that  same  man  of  affairs  frequently  discounts  the 
ability  of  a  lot  of  men  to  create  a  state  of  good  feeling. 


Good  will  is  as  CONTAGIOUS  as  HATE  if  it  has 
as  reliable  a  foundation.  But  good  will  must  have  a 
foundation.  Anyone  who  imagines  that  Community 
Service  or  anything  else  will  serve  as  a  blind  or  a 
cover  for  social  or  economic  injustice  is  very  gravely 
mistaken.  Community  Service  really  ministers  to  con- 
tentment by  promoting  justice — giving  to  all  the 
members  of  a  community  the  advantages  of  a  normal 
community  life.  Community  Service  is  primarily  so- 
cial. It  minimizes  discontent  by  promoting  normal 
and  healthy  social  relations.  But  it  cannot  be  made 
to  serve  as  a  barrage  against  the  onslaught  of  senti- 
ment justly  aroused  as  a  result  of  deliberate  and  per- 
sistent economic  injustice.  The  only  client  for  whom 
Community  Service  holds  a  brief  is  Fair  Play. 

*       *  » 


THE  progress  of  Community  Service  at  Bethlehem, 
Penn.,  is  an  example  of  what  can  be  accomplished 
when  the  city  as  a  municipality,  and  the  people 
as  an  organized  social  force,  co-operate.  When 
the  people  began  organizing  for  a  broader  develop- 


26 


WHY  COMMUNITY  SERVICE? 


ment  of  recreation,  the  city  at  once  began  acquiring 
park  lands.  The  action  of  the  municipality  was  nat- 
ural and  inevitable. 

Community  dances,  community  sings  and  concerts 
were  a  part  of  the  initial  Bethlehem  program.  One  of 
the  first  steps  taken  by  the  people  themselves  was 
the  opening  of  moving  picture  entertainments  in  halls 
maintained  by  foreign  groups  for  the  use  of  their  own 
people. 

Already  two  community  club  houses  have  been  re- 
modeled and  furnished  at  Bethlehem.  Six  more  are 
projected — provision  being  made  for  rest  house*  for 
girls  and  women.  Particularly  significant  is  the  fact 
that  the  city  government  has  employed  a  city  plan- 
ning expert  who  is  working  out  a  comprehensive  de- 
velopment plan  for  the  city.  Ample  provision  is  to 
be  made  for  parks  and  playgrounds  in  the  scheme. 

A  committee  of  thirty  has  been  organized  to  take 
charge  of  girls  and  women's  work.  Hostesses  are 
supplied  for  the  community  dances  at  Recreation  Hall. 
Clubs  for  girls  and  women  have  been  organized  among 
the  workers  in  the  various  industries.  Recreation  and 
education  figure  in  the  programs  of  these  clubs.  The 
clubs  co-operate  with  the  public  health  service  and 
with  the  child  welfare  movement.  Instruction  in 
hygiene,  gymnastics  and  summer  outings  have  a  place 
on  the  roster  of  activities.  The  educational  program 
includes  classes  in  French  and  English.  In  addition 
there  are  classes  in  domestic  science,  civics,  citizen- 
ship, current  history  and  for  the  training  of  volunteer 
workers. 

* 

Community  Service  has  no  rigid  scheme  for  organi- 
zation. For  example,  Philadelphia  is  organizing  for 
Community  Service  on  the  block  plan,  while  other 


27 


WHY  COMMUNITY  SERVICE? 


places  are  organizing  on  other  plans.  Community  Serv- 
ice has  to  do  with  people  and  their  social  needs,  and 
must  organize  to  meet  local  needs. 

Community  Service  is  the  stone  that  many  build- 
ers have  neglected.  The  orderly,  contented,  pro- 
gressive community,  alive  both  to  its  needs  and  to 
its  opportunities,  can  be  made  the  cornerstone  of  the 
Temple  of  National  Stability. 

a 


Long  years  ago  a  farmer  in  faraway  India  drove 
the  single  bullock  that  constituted  the  bulk  of  his 
wealth  to  a  stream.  While  the  beast  was  quenching 
its  thirst  there  passed  the  caravan  of  a  wealthy  mer- 
chant. Last  of  all  came  the  merchant  and  he  paused 
to  mock  the  farmer. 

"Your  bullock  will  die  and  your  wealth  vanish," 
said  the  merchant,  "while  here  in  my  wallet  I  carry 
the  price  of  a  thousand  such."  And  he  took  from  his 
wallet  some  shining  stones. 

The  farmer  pleaded  for  but  one,  but  still  the  mer- 
chant mocked  him. 

"Little  stones,  each  one  worth  more  than  the  ran- 
som of  a  village,"  cried  the  farmer.  "Whence  came 
they?" 

"Far  to  the  west,  beside  the  great  water,"  answered 
the  merchant,  and  went  on  his  way. 

And  the  farmer  could  not  sleep  and  he  could  not 
eat,  for  thinking  of  the  little  stones,  each  one  worth 
more  than  a  thousand  bullocks.  And  at  last  he  fared 
forth,  journeying  ever  toward  the  west.  In  the  end, 
where  the  pillars  of  Hercules  face  the  sea,  he  fell 
dying — empty  handed. 

Years  after,  another,  walking  beside  the  stream, 
stopped  at  the  place  where  the  farmer  once  watered 


28 


WHY  COMMUNITY  SERVICE? 


his  bullock  and  picked  up  a  stone.  And  the  merchants 
pronounced  it  of  great  price.  Of  such  price  it  proved 
to  be  that  when  the  tomb  of  the  great  Akbar  needed 
one  crowning  resplendent  feature  the  stone — the  Kohi- 
noor — the  Mountain  of  Light — the  most  famous  jewel 
in  all  the  world — was  mounted  upon  a  marble  pedestal 
to  flash  forth  its  glory  as  a  memorial. 

Such  is  the  story  the  mothers  of  India  tell  to  their 
sons  who  would  seek  afar  the  things  that  are  to  be 
found  close  at  hand. 

In  these  times  Community  Service  is  a  jewel  of 
great  price.   The  nation  has  but  to  pick  it  up. 


*       *  * 


THERE  is  no  ritual  for  Community  Service,  just  as 
there  is  no  ritual  for  friendship. 
The  technique  of  friendship  cannot  be  set  forth 
in  cold  formulas. 
But  friendship  is  a  fact — and  most  men  and  women 
have  a  talent  for  it. 

Community  Service  Organizes  and  develops  that 
talent  until  it  is  made  to  render  a  world  service  by 
serving  in  a  community  organized  FOR  SERVICE. 


*       *       *  * 


29 


